1. It is not expedient for me to glory Now, when as it were in the middle of the course, he restrains himself from proceeding farther, and in this way he most appropriately
reproves the impudence of his rivals and declares that it is with reluctance, that he engages in this sort of contest with
them. For what a shame it
was to scrape together from every quarter commendations, or rather to go a-begging for them, that they might be on a level
with so distinguished a man! As to the latter, he admonishes them by his own example, that the more numerous and the more
excellent the graces by which any one of us is distinguished, so much the less ought he to think of his own excellence. For
such a thought is exceedingly dangerous, because, like one entering into a labyrinth, the person is immediately dazzled, so
as to
be too quick-sighted in discerning his gifts,
877877“Ses dons et graces;” — “His gifts and graces.”
while in the mean time he is ignorant of himself. Paul is afraid, lest this should befall him. The graces conferred by
God are, indeed, to be acknowledged, that we may be aroused, — first, to gratitude for them, and secondly, to the right improvement of them; but to take occasion from them to boast — that is what
cannot be done without great danger.

For I will come878878 “I will come Marg ‘For I will’ Our Translators have omitted (γὰρ), for, in the text, evidently supposing that it is a mere expletive. Doddridge renders it
‘nevertheless.’ But it seems to me that it contains an important sense, and that it should be rendered by then. ‘Since it is not fit that I should glory, then I will refer to visions, etc. I will turn away, then, from that subject, and come to another.’ Thus the word (γὰρ), for, is used in John 7:41, ‘Shall then (μὴ γὰρ) Christ come out of Galilee?’ Acts 8:31, ‘How can I then (τῶς γὰρ) except some man should guide me?’” — Barnes. Granville Penn renders the passage as follows: “Must I needs boast? It is not good indeed, yet I will come to visions and
revelations of the Lord.” This rendering he adopts, as corresponding with the reading of the Vat. and most ancient MS. Καυχᾶσθαι δεῖ οὐ συμφέρον μὲν ἐλεύσομαι δὲ εἰς ὀπτασίας καὶ ἀποκαλύψεις Κυρίου — Ed. to visions. “I shall not creep on the ground, but will be constrained to mount aloft. Hence I am afraid, lest the height of my gifts
should hurry me on, so as to lead me to forget myself.” And certainly, if Paul had gloried ambitiously, he would have fallen
headlong from a lofty eminence; for it is humility alone that can give stability to our greatness in the sight of God.

Between visions and revelations there is this distinction — that a revelation is often made either in a dream, or by an oracle, without any thing being presented to the eye, while a
vision is scarcely ever afforded without a revelation, or in other words, without the Lord’s discovering what is meant by it.
879879“C’est qu’il signfie en ce qui s’est presente a nous;” — “What he intends in what is presented to our view.” “Visions” (ὀπτασίας) — symbolical representations of spiritual and celestial things, in which matters of the deepest importance are exhibited to the eve of
the mind by a variety of emblems, the nature and properties of which serve
to illustrate those spiritual things. — Revelations (ἀποκαλύψεις) — a manifestation of things not before known, and such as God alone can make known, because they are a part of his own inscrutable
counsels.” — Dr A.
Clarke. — Ed.

2. I knew a man in Christ As he was desirous to restrain himself within bounds, he merely singles out one instance, and that, too, he handles in such a way as to show, that it is not from inclination that he brings it forward; for
why does he speak in the person of another
rather than in his own? It is as though he had said, “I should have preferred to be silent, I should have preferred to
keep the whole matter suppressed within my own mind, but those persons
880880“Ces opiniastres ambitieux;” — “Those ambitious, obstinate persons.”
will not allow me. I shall mention it, therefore, as it were in a stammering way, that it may be seen that I speak through
constraint.” Some think that the clause in Christ is introduced for the purpose of confirming what he says. I view it rather as referring to the disposition, so as to intimate
that Paul has not here an eye to himself,
but looks to Christ exclusively.

When he confesses, that he does not know whether he was in the body, or out of the body, he expresses thereby the more distinctly the greatness of the revelation. For he means, that God dealt with him in such a
way,
881881“Que Dieu a tellement besongne et precede enuers luy;” — That God had in such a manner wrought and acted towards him.”
that he did not himself understand the manner of it. Nor should this appear to us incredible, inasmuch as he sometimes
manifests himself to us in such a way, that the manner of his doing so is, nevertheless, hid from our view.
882882“Est incomprehensible a nostre sens;” — “Is incomprehensible to our mind.”
At the same time, this does not, in any degree, detract from the assurance of faith, which rests simply on this single
point — that we are aware that God speaks to us. Nay more, let us learn from this, that we must seek the knowledge of those
things only that are necessary to be known, and leave other things to God. (Deuteronomy 29:29.) He says, then,
that he does not know, whether he was wholly taken up — soul and body — into heaven, or whether it was his soul only,
that was caught up

Fourteen years ago Some
883883“Ne se contentans point de ceci;” — “Not contenting themselves with this.”
enquire, also, as to the place, but it does not belong to us to satisfy their curiosity.
884884“Mais nous n’auons point delibere, et aussi il n’est pas en nous de satisfaire a leur curiosite;” — “But we have not determined as to this, and it does not belong to us to satisfy their curiosity.”
The Lord manifested himself to Paul in the beginning by a vision, when he designed to convert him from Judaism to the
faith of the gospel, but he was not then admitted as yet into those secrets, as he needed even to be instructed by Ananias
in the first rudiments.
885885 “Es premiers commencemens de la religion;” — “In the first elements of religion.”
(Acts 9:12.) That vision, therefore, was nothing but a preparation, with the view of rendering him teachable. It may be, that, in this
instance, he refers to that vision, of which he makes mention also, according to Luke’s narrative. (Acts 22:17.) There
is no occasion, however, for our giving ourselves much trouble as to these conjectures, as we see that Paul himself kept
silence respecting it for fourteen years,
886886“This vision Paul had kept secret for fourteen years. He had doubtless often thought of it; and the remembrance of that glorious hour was doubtless one of the reasons why he bore trials so patiently,
and was willing to endure so much. But before this he had had no occasion to mention it. He had other proofs in abundance
that he was called to the work of an Apostle; and to mention this would savour of pride and
ostentation. It was only when he was compelled to refer to the evidences of his apostolic mission that he refers to it here.” — Barnes. — Ed.
and would not have said one word in reference to it, had not the unreasonableness of malignant persons constrained him.

Even to the third heaven. He does not here distinguish between the different heavens in the manner of the philosophers, so as to assign to each planet
its own heaven. On the other hand, the number three is made use of (κατ ἐζοχὴν) by way of eminence, to denote what is highest and most complete. Nay more, the term heaven, taken by itself, denotes here the blessed and glorious kingdom of God, which is above all the spheres,
887887“Par dessus tons les cieux;” — “Above all the heavens.”
and the firmament itself, and even the entire frame-work of the world. Paul, however, not contenting himself with the
simple term,
888888“Non content de nommer simplement le ciel;” — “Not contented with simply employing the term heaven.”
adds, that he had reached even the greatest height, and the innermost recesses. For our faith scales heaven and enters it, and those that are superior to others in knowledge get higher in degree and elevation,
but to reach the third heavens has been granted to very few.

4. In paradise889889“The word paradise (παράδεισος) occurs but three times in the New Testament, (Luke 23:43,
2 Corinthians 12:4, and Revelation 2:7.) It occurs often in the Septuagint, as the translation of the word garden, (גן) gan; and of the word (פרדס) pardes, in Nehemiah 2:8, Ecclesiastes 2:5, Cant. 2:13. It is a word which had its origin in the language of Eastern Asia, and which has been adopted in the Greek, the Roman, and
other western languages. In Sanscrit, the word paradesha means a land elevated and cultivated; in Armenian, pardes denotes a garden around the house, planted with trees, shrubs, grass for use and ornament. In Persia, the word denotes the
pleasure-gardens, and parks with wild animals, around the country residences of the monarchs and princes. Hence it denotes, in general, a garden of pleasure;
and in the New Testament is applied to the abodes of the blessed after
death, the dwelling-place of God, and of happy spirits; or to heaven as a place of blessedness.” — Barnes. — Ed.
As every region that is peculiarly agreeable and delightful
890890“Toute region delectable et excellente en fertilite et abundance de biens de la terre;” — “Every region that is delightful and distinguished by fertility and abundance of the good things of the earth.”
is called in the Scriptures the garden of God, it came from this to be customary among the Greeks to employ the term paradise to denote the heavenly glory, even previously to Christ’s advent, as appears from Ecclesiasticus. (Sirach,
40, 17, 27.) It is also used in this sense in Luke 23:43, in Christ’s answer to the robber — “To-day shalt thou be with me in paradise,” that is, “Thou shalt enjoy the presence of God, in the condition and life
of the blessed.”

Heard unspeakable words By words here I do not understand things, as the term is wont to be made use of after the manner of the Hebrews;
891891 Calvin’s meaning evidently is, that ῥήματα, here rendered words, is often made use of, like the corresponding Hebrew word, דברין (dabarim,) to mean things. Accordingly דבר, (dabar,) when employed to denote thing, is very frequently rendered in the Septuagint by ῥήμα, as, for example, in Genesis 18:14, Exodus 18:17, Deuteronomy 17:1. Calvin, when commenting on the expression — with God nothing shall be impossible, (Luke 1:37,) remarks that “a word often means
a thing in the idiom of the Hebrew language, which the Evangelists followed, though they wrote in Greek.” — Calvin’s Harmony, vol. 1, p. 45.— Ed.
for the word heard would not correspond with this. Now if any one inquires, what they were, the answer is easy — that it is not without good
reason that they are called unspeakable892892“Secretes, ou impossibles a dire;” — “Secret, or such as it is impossible to utter.”words, and such as it is unlawful to utter. Some one, however, will reply, that what Paul heard was, consequently, needless and
useless, for what purpose did it serve to hear, what was to be buried in perpetual silence? I answer, that this took place
for the sake of Paul himself, for one who had such arduous difficulties awaiting him, enough to break a thousand hearts, required
to be
strengthened by special means, that he might not give way, but might persevere undaunted.
893893“Mais qu’il perseuerast constamment, sans se laisser vainere;” — “But might persevere steadfastly, without allowing himself to be overcome.”
Let us consider for a little, how many adversaries his doctrine had, and of what sort they were; and farther, with what
a variety of artifices it was assailed, and then we shall wonder no longer, why he heard more than it was lawful for him to utter

From this, too, we may gather a most useful admonition as to setting bounds to knowledge. We are naturally prone to curiosity.
Hence, neglecting altogether, or tasting but slightly, and carelessly, doctrine that tends to edification, we are hurried
on to frivolous questions. Then there follow upon this — boldness and rashness, so that we do not hesitate to decide on matters
unknown, and concealed.

From these two sources has sprung up a great part
894894“La plus grande partie;” — “The greatest part.”
of scholastic theology, and every thing, which that trifler Dionysius
895895Calvin refers here to one Dionysius, whose writings appear to have been looked upon by many in Calvin’s times, as having been
composed by Dionysius the Areopagite, who was converted by Paul at Athens. (Acts
17:34.) A copy of the work referred to, printed at Paris in 1555, bears the following title: “S. Dionysii Areopagitae, Martyris Inclyti, Athenarum Episcopi, et Galliarum Apostoli, opera-Translatio Noua Ambrosii Florentini,” etc.; — “The works of St. Dionysius the Areopagite, the renowned Martyr, Bishop of
Athens, and Apostle of the Gauls — a New Translation by Ambrosius Florentine,” etc. — Calvin, in his Institutes, (volume
1,) when treating of angels, adverts to the writings of Dionysius, in the following terms: “None can deny that Dionysius (whoever
he may have been) has many shrewd and subtle disquisitions in his Celestial Hierarchy, but on looking at them more closely,
every one must see that they are merely idle talk. The duty of a
theologian, however, is not to tickle the ear, but confirm the conscience, by teaching what is true, certain, and useful.
When you read the work of Dionysius, you would think that the man had come down from heaven, and was relating, not what he
had learned, but what he had actually seen. Paul, however, though he was carried to the third heaven, so far from delivering
any thing of the kind positively, declares, that it was not lawful for man to speak the secrets which he had seen. Bidding
adieu,
therefore, to that nugatory wisdom, let us endeavor to ascertain from the simple doctrine of Scripture, what it is the
Lord’s pleasure that we should know concerning angels.” — Beza, in his Annotations on 1 Corinthians 3:15, when expounding the expression — “he himself shall be saved, yet so as by fire,” makes mention of
Dionysius, as having been, in his opinion, Bishop of Corinth, and speaks of him as having devoted himself to unprofitable
speculations, and as harassing himself, for the most part in vain, in describing the Celestial Hierarchy. — The Rhemish Translators,
when commenting on Acts 17:34, contend for the genuineness of the writings referred to. “Dionysius Areopaita This is that famous Denys that first converted France, and wrote those notable and divine works — ’De Ecclesiastica et Caelesti Hierarchia, de diuinis nominibus,’ and others; in which he confirmeth, and proveth plainely, almost all things that the Church now useth in the
ministration of the Holy Sacrament, and affirmeth that he learned them of the Apostles, giving also testimony for the
Catholike faith in most things now controuersed, so plainely that our adversaries have no shift but to deny this Denys to
have been the author of them, raining that they be another’s of later age.” To these statements Dr. Fulke, in his elaborate
work in refutation of the errors of the Rhemish Translators, (p. 403,) replies as follows: “That Dionysius Areopagita was
author of
those bookes which now beare his name, you bring no proofe at all. We alleage that Eusebius, Hierome, Gennadius, neuer
heard of his writings, for if they had heard, Dionysius Areopagita should have been registered by them among ecclesiasticall
writers.” — It is stated by Mosheim in his Ecclesiastical History, (London 1825,) volume 2, n. (u), that “the spuriousness of these works is now universally granted by the most learned and impartial of the Roman Catholic writers, as
they contain accounts of many events that happened several ages after the time of Dionysius, and were not at all mentioned
until after the fifth century.” Turretine in his Theology brings forward, at
considerable length, evidence to show, that the work referred to was not, as pretended, the production of Dionysius
the Areopagite, who was “σύγχρονος Apostolis,” (“a contemporary of the Apostles,”) but was written by an author of much later date — born in the fifth century. — Turretini Theologia, (Genevae, 1690,) tom. 3, pp. 233, 234. — Ed.
has been so daring as to contrive in reference to the Heavenly Hierarchies, It becomes us so much the more to keep within
bounds,
896896“Il faut que nous soyons d’autant plus sobres et modestes;” — “It is necessary, that we should be so much the more sober and modest.”
so as not to seek to know any thing, but what the Lord has seen it good to reveal to his Church. Let this be the limit
of our knowledge.

5. Of such a man It is as though he had said “I have just ground for glorying, but I do not willingly avail myself of it. For it is more in
accordance with my design, to glory in my infirmities If, however, those malicious persons harass me any farther, and constrain me to boast more than I am inclined to do, they
shall feel that they have to do with a man, whom God has illustriously honored, and raised up on high, with a view to his
exposing their follies.

878 “I will come Marg ‘For I will’ Our Translators have omitted (γὰρ), for, in the text, evidently supposing that it is a mere expletive. Doddridge renders it
‘nevertheless.’ But it seems to me that it contains an important sense, and that it should be rendered by then. ‘Since it is not fit that I should glory, then I will refer to visions, etc. I will turn away, then, from that subject, and come to another.’ Thus the word (γὰρ), for, is used in John 7:41, ‘Shall then (μὴ γὰρ) Christ come out of Galilee?’ Acts 8:31, ‘How can I then (τῶς γὰρ) except some man should guide me?’” — Barnes. Granville Penn renders the passage as follows: “Must I needs boast? It is not good indeed, yet I will come to visions and
revelations of the Lord.” This rendering he adopts, as corresponding with the reading of the Vat. and most ancient MS. Καυχᾶσθαι δεῖ οὐ συμφέρον μὲν ἐλεύσομαι δὲ εἰς ὀπτασίας καὶ ἀποκαλύψεις Κυρίου — Ed.

879“C’est qu’il signfie en ce qui s’est presente a nous;” — “What he intends in what is presented to our view.” “Visions” (ὀπτασίας) — symbolical representations of spiritual and celestial things, in which matters of the deepest importance are exhibited to the eve of
the mind by a variety of emblems, the nature and properties of which serve
to illustrate those spiritual things. — Revelations (ἀποκαλύψεις) — a manifestation of things not before known, and such as God alone can make known, because they are a part of his own inscrutable
counsels.” — Dr A.
Clarke. — Ed.

886“This vision Paul had kept secret for fourteen years. He had doubtless often thought of it; and the remembrance of that glorious hour was doubtless one of the reasons why he bore trials so patiently,
and was willing to endure so much. But before this he had had no occasion to mention it. He had other proofs in abundance
that he was called to the work of an Apostle; and to mention this would savour of pride and
ostentation. It was only when he was compelled to refer to the evidences of his apostolic mission that he refers to it here.” — Barnes. — Ed.

889“The word paradise (παράδεισος) occurs but three times in the New Testament, (Luke 23:43,
2 Corinthians 12:4, and Revelation 2:7.) It occurs often in the Septuagint, as the translation of the word garden, (גן) gan; and of the word (פרדס) pardes, in Nehemiah 2:8, Ecclesiastes 2:5, Cant. 2:13. It is a word which had its origin in the language of Eastern Asia, and which has been adopted in the Greek, the Roman, and
other western languages. In Sanscrit, the word paradesha means a land elevated and cultivated; in Armenian, pardes denotes a garden around the house, planted with trees, shrubs, grass for use and ornament. In Persia, the word denotes the
pleasure-gardens, and parks with wild animals, around the country residences of the monarchs and princes. Hence it denotes, in general, a garden of pleasure;
and in the New Testament is applied to the abodes of the blessed after
death, the dwelling-place of God, and of happy spirits; or to heaven as a place of blessedness.” — Barnes. — Ed.

890“Toute region delectable et excellente en fertilite et abundance de biens de la terre;” — “Every region that is delightful and distinguished by fertility and abundance of the good things of the earth.”

891 Calvin’s meaning evidently is, that ῥήματα, here rendered words, is often made use of, like the corresponding Hebrew word, דברין (dabarim,) to mean things. Accordingly דבר, (dabar,) when employed to denote thing, is very frequently rendered in the Septuagint by ῥήμα, as, for example, in Genesis 18:14, Exodus 18:17, Deuteronomy 17:1. Calvin, when commenting on the expression — with God nothing shall be impossible, (Luke 1:37,) remarks that “a word often means
a thing in the idiom of the Hebrew language, which the Evangelists followed, though they wrote in Greek.” — Calvin’s Harmony, vol. 1, p. 45.— Ed.

892“Secretes, ou impossibles a dire;” — “Secret, or such as it is impossible to utter.”

895Calvin refers here to one Dionysius, whose writings appear to have been looked upon by many in Calvin’s times, as having been
composed by Dionysius the Areopagite, who was converted by Paul at Athens. (Acts
17:34.) A copy of the work referred to, printed at Paris in 1555, bears the following title: “S. Dionysii Areopagitae, Martyris Inclyti, Athenarum Episcopi, et Galliarum Apostoli, opera-Translatio Noua Ambrosii Florentini,” etc.; — “The works of St. Dionysius the Areopagite, the renowned Martyr, Bishop of
Athens, and Apostle of the Gauls — a New Translation by Ambrosius Florentine,” etc. — Calvin, in his Institutes, (volume
1,) when treating of angels, adverts to the writings of Dionysius, in the following terms: “None can deny that Dionysius (whoever
he may have been) has many shrewd and subtle disquisitions in his Celestial Hierarchy, but on looking at them more closely,
every one must see that they are merely idle talk. The duty of a
theologian, however, is not to tickle the ear, but confirm the conscience, by teaching what is true, certain, and useful.
When you read the work of Dionysius, you would think that the man had come down from heaven, and was relating, not what he
had learned, but what he had actually seen. Paul, however, though he was carried to the third heaven, so far from delivering
any thing of the kind positively, declares, that it was not lawful for man to speak the secrets which he had seen. Bidding
adieu,
therefore, to that nugatory wisdom, let us endeavor to ascertain from the simple doctrine of Scripture, what it is the
Lord’s pleasure that we should know concerning angels.” — Beza, in his Annotations on 1 Corinthians 3:15, when expounding the expression — “he himself shall be saved, yet so as by fire,” makes mention of
Dionysius, as having been, in his opinion, Bishop of Corinth, and speaks of him as having devoted himself to unprofitable
speculations, and as harassing himself, for the most part in vain, in describing the Celestial Hierarchy. — The Rhemish Translators,
when commenting on Acts 17:34, contend for the genuineness of the writings referred to. “Dionysius Areopaita This is that famous Denys that first converted France, and wrote those notable and divine works — ’De Ecclesiastica et Caelesti Hierarchia, de diuinis nominibus,’ and others; in which he confirmeth, and proveth plainely, almost all things that the Church now useth in the
ministration of the Holy Sacrament, and affirmeth that he learned them of the Apostles, giving also testimony for the
Catholike faith in most things now controuersed, so plainely that our adversaries have no shift but to deny this Denys to
have been the author of them, raining that they be another’s of later age.” To these statements Dr. Fulke, in his elaborate
work in refutation of the errors of the Rhemish Translators, (p. 403,) replies as follows: “That Dionysius Areopagita was
author of
those bookes which now beare his name, you bring no proofe at all. We alleage that Eusebius, Hierome, Gennadius, neuer
heard of his writings, for if they had heard, Dionysius Areopagita should have been registered by them among ecclesiasticall
writers.” — It is stated by Mosheim in his Ecclesiastical History, (London 1825,) volume 2, n. (u), that “the spuriousness of these works is now universally granted by the most learned and impartial of the Roman Catholic writers, as
they contain accounts of many events that happened several ages after the time of Dionysius, and were not at all mentioned
until after the fifth century.” Turretine in his Theology brings forward, at
considerable length, evidence to show, that the work referred to was not, as pretended, the production of Dionysius
the Areopagite, who was “σύγχρονος Apostolis,” (“a contemporary of the Apostles,”) but was written by an author of much later date — born in the fifth century. — Turretini Theologia, (Genevae, 1690,) tom. 3, pp. 233, 234. — Ed.

896“Il faut que nous soyons d’autant plus sobres et modestes;” — “It is necessary, that we should be so much the more sober and modest.”